  FURTHER DISCUSSION OF THE FIRST PRINCIPLES. The audience had increased in numbers when the time for the continuance of the gospel exposition arrived. Rev. Fitzallen was not present; he had an engagement elsewhere, was the word he left; but his absence was compensated for by the presence of two or three others. But little time was spent in formality, and a beginning was effected by our legal friend saying: "Mr. Durant, you closed last night with a definition of the first principle in the series of steps to be taken by the convert to Christianity, with a promise that tonight we should have the second explained. Will you now proceed to fulfill the promise?" "Most willingly, if it is desired." Unanimous approval was at once manifested, and the western man proceeded. "The second follows the first, just as naturally as the second step follows the first when a child learns to walk. When faith in God is once created, the knowledge that we have at some time, perhaps many times during our lives, done things displeasing to Him, naturally follows immediately, therefore repentance makes its appearance as the second principle of the gospel. When John came preaching in the wilderness, as the forerunner of Christ, his message to the people was, 'Repent ye: for the kingdom of heaven is at hand.' (Matt. iii: 2.) When Jesus came into Galilee preaching the gospel of the kingdom of God, it was with a message calling them to repentance. (Mark i: 15.) When He chose His disciples and began sending them forth, it was to call mankind to repentance. (Mark vi: 7-12.) When He upbraided the cities wherein the most of His mighty works were done, it was because they repented not. (Matt. xi: 20.) True repentance is that which will cause him who stole to steal no more; that which will keep corrupt communications from our mouths; that which will cause us to so conduct our walks through life as not to grieve the Spirit of God; that which will cause all bitterness, wrath, anger, and evil speaking to be put away from us, and will make us kind one to another, tender-hearted and forgiving even as God for Christ's sake has forgiven us. (Ephesians iv: 28-32.) When he who has committed a sin shall commit it no more, then he has repented with that Godly sorrow which worketh repentance to salvation, and not with the sorrow of the world, bringing with it death. (II. Cor. vii: 10.) When a sinner repents with such repentance more joy is found in heaven than over ninety and nine just persons who need no repentance. (Luke xv: 7.) This, then, ladies and gentlemen, is the second round in the gospel ladder according to the plan given us by the Master, and without it, faith is of no substantial consequence whatever." "Your reasoning is both logical and just," said Brown, "and no one can find fault with those doctrines. This world of ours would certainly be more pleasant if these teachings were followed, and when a person is filled with that kind of faith, and has truly repented with such repentance, it must be manifest that he is entitled to salvation." "But he must not stop at that," the speaker went on, "there are other principles just as important, just as necessary, for him to obey. If I am in possession of enough faith to convince me that I have sinned against you, and the knowledge of this causes me sincerely to repent, I must not and cannot rest until I am satisfied I have your forgiveness for the wrong. So it is with sinning against God and His laws; He has marked out the path of repentance and it is our duty to follow that divine way until we arrive at the sacred altar of forgiveness. Sin must be forgiven before it can be wiped out, and God in His wisdom selected and placed in His Church water baptism, as spoken of last night, for this purpose. It is a means whereby man can receive forgiveness of sin." "And do you really believe that baptism brings forgiveness of sin?" queried the lawyer. "Certainly, provided, however, honest faith and sincere repentance go before it, and the ordinance is administered in the proper way by one who is endowed with divine authority; otherwise I believe it is of no avail whatever." "It seems to me you surround the principle of baptism with more safeguards than anyone else of whom I have ever heard. Why so?" "Perhaps I do, and yet it should not be the case. Every principle of the gospel should be well and carefully protected, and the failure on the part of man to do this is the main cause of so many different so-called plans of salvation existing among us today, when there should be only one true and perfect plan, as found in the days of Christ." "You are certainly giving me ample information on religious conditions. It does seem strange that there should be so many different roads, leading, as is claimed, in one direction. I declare, I never thought of that before." "Well, we will try to cover all those points before we finish. Let us examine this principle. Let us see if the idea of water baptism appears reasonable. The Lord has wisely and kindly selected this form of ordinance for the remission of sins. It was with this object in view that John advocated the principle. (Mark i: 4.) Peter promised it on the day of Pentecost. (Acts ii: 38.) Saul also received aid to arise and have his sins washed away. (Acts xxii: 16.) And so it was taught by different disciples as a means whereby God would forgive sins." "And as you have already stated, there are various modes of baptism among different sects. What is your method?" "The only correct form, as stated before, is that explained in the Bible. Baptism was performed anciently by immersion, in fact no other mode was thought of until centuries after the day of Christ. The word baptize is from the Greek baptizo or bapto, meaning to plunge or immerse, and such noted writers as Polybius, Strabo, Dion Cassius, Mosheim, Luther, Calvin, Bossuet, Schaaf, Baxter, Jeremy Taylor, Robinson, and others, all agree that with the ancients immersion, and no other form, was baptism. The holy record itself explains the mode so plainly that even a wayfaring man might understand. John selected a certain place on account of there being much water. (John iii: 23.) Christ Himself was baptized in a river, after which He came up out of the water. (Mark i: 5-10.) Both Philip and the eunuch went down into the water (Acts viii: 38, 39), and Paul likens baptism to the burial and resurrection of Christ, dying from sin, buried in water, and a resurrection to a new life. (Rom. vi: 3-5.) Jesus declares that a man must be born of the water as well as of the spirit. (John iii: 5.) By being immersed we are born of the water, and we cannot liken baptism to a birth when performed in any other way. How mankind can accept any other form, in the face of all these facts, is more than I can account for. I think enough has been said to show that I am correct in my views regarding the object and mode of baptism, so now let us enquire who are proper subjects." "Why, all who have souls to save, I suppose," said the doctor. "Yes, providing they have obeyed the two principles, already mentioned; that is, faith and repentance; for Christ commanded His apostles to teach before baptizing. (Matthew xxviii: 19 and 20.) The candidate must believe before he can be baptized. (Mark xvi: 16.) Before Philip baptized the people of Samaria they believed the Gospel as he taught it. (Acts viii: 12.) When the eunuch asked for baptism at the hands of this same disciple, Philip answered: 'If thou believest with all thine heart, thou mayest.' (Acts viii: 37.) All persons, then, who are capable of understanding, are fit subjects for baptism as soon as they believe and have repented. None are exempt, not even was Cornelius of old who was so generous that a report of his good deeds reached the throne of God. His prayers were so mingled with faith that they brought down an angel from heaven; yet through baptism alone was it possible that he could gain membership in the fold of Christ. (Acts x.) We see, then, that all, except little children, are proper subjects for this ordinance, providing, as stated, they have faith, and have truly repented of their sins." "And do you claim that little children are exempt?" said the doctor. "I do; baptism is for the remission of sins, and little children, being free from sin, are of necessity exempt." "I do not see how you make that doctrine accord with the teachings of the Bible. Did not Jesus say, 'Suffer little children to come unto me?'" "He did, but instead of administering the ordinance of baptism unto them, He took them in His arms and blessed them, declaring at the same time that they were pure and free from sin like unto those who were in the kingdom of heaven. A little child is free from sin, is pure in heart, humble and merciful, in fact is the great example of goodness which Christ points out for us to follow. (Mark x: 13-16.) This ordinance, then, is for people who are old enough to embrace it intelligently, not for children who cannot understand its significance, and who already belong to the kingdom of heaven. "We have now examined three of the fundamental principles of the gospel of salvation. There is one more that I wish to touch upon, after which we will discuss a subject that is of more interest to you, perhaps, than any of these. The principle which I wish to speak of now, is the gift of the Holy Ghost, which in olden times always followed the embracing of the principles we have discussed, and when once received brought with it some of the gifts of the gospel. When the first sermon was delivered after the crucifixion of Christ, at the time when the apostles were endowed with power from on high, a multitude of people were pricked in their hearts, and asked Peter and the rest of the apostles what they should do. Peter undertook to answer this all-important question, and so far as authority to do so was concerned, we must admit that he, of all men at that peculiar time, was fully capable, for he was in possession of the keys of the kingdom of God bestowed upon him by Christ Himself. He was the chief apostle and, with his brethren, had been endowed with power from above. Therefore, he, more than any minister of our day, occupied a place that enabled him to answer correctly, and with authority." "You are stating the case properly, but what did he tell them?" queried the interested man of law. "His answer is found in the second chapter of Acts, beginning with the 38th verse. You will observe that as soon as he discovered that they had faith, he immediately taught them repentance, then baptism for the remission of sins, and followed these doctrines with a promise of the gift of the Holy Ghost. "Yes, commencing at the verse mentioned it says: 'Then Peter said unto them, Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.'" "But how were they to receive the Holy Ghost?" "By the laying on of hands. When Peter went down into Samaria for the purpose of bestowing this gift on those whom Philip had baptized, he did it by the laying on of hands. (Acts viii: 17.) Ananias conferred it upon Paul in the same manner (Acts ix: 17), and Paul did the same in the case of those who were baptized at Ephesus (Acts xix: 2-6); and when people received this birth of the Spirit (John iii: 5), they also received the promised blessings; they were entitled to the signs which He promised would follow; for said He, 'These signs shall follow them that believe; in my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick and they shall recover.' (Mark xvi: 17, 18.) We have now discovered the conditions: faith, repentance, baptism for the remission of sins, and the laying on of hands for the reception of the Holy Ghost, with the promise of Christ that the signs will follow. Can you tell me now, which of all these different denominations has the gospel of Jesus Christ? Or as Wesley has questioned in one of his hymns which we may with profit quote in full: 'Show me where true Christians live.'"
"You must remember, my friend, that the signs were only given in order to establish the church in the day of the apostles, but now they are abrogated and are no longer needed." "'To the law and to the testimony,'" replied Durant "and give me chapter and verse to substantiate the assertion you have just made." "If you will read the 13th chapter of the 1st Corinthians, you will learn that 'whether there be prophecies they shall fail, and whether there be tongues they shall cease.'" "If you will take pains to read the two verses following, you will see that 'we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away.' My friend, instead of this quotation proving that these things are done away, it establishes the assertion that they shall remain until perfection shall come. Surely no sane man will say that we have come to perfection." "I have understood that these gifts were no longer needed. This certainly is the conclusion the ministers of the day have come to." "But this is not surprising to me, for this good old Bible declares that the time will come when the people will turn from sound doctrine to fables." (II. Tim. iv: 4.) "I must admit that you have convinced me that baptism is a necessity, and when I am baptized, the ordinance will be performed in the proper manner," said the doctor. "I am pleased to learn that, but I may have another surprise for you yet. May I ask, who do you intend shall baptize you?" "My minister, I suppose; why?" "If the words of the Bible be true, there may be a doubt as to whether your minister is authorized to baptize you." "Do you mean to prove that these men, ministers of the gospel, have no authority to officiate in that ordinance? I wonder what you will undertake next, but proceed, for I am now prepared for surprises." "I assure you, my dear sir, I only wish to refer to a few doctrines from the Bible which are necessary to be understood by you in order that you may obtain eternal life. Thus far we have only examined the first principles of the gospel, but now we will speak of the officers whom Christ placed in His Church, and learn by what means men receive authority to act in the name of God. Paul tells us that God has placed 'first apostles, secondarily prophets, thirdly teachers, after which gifts of healing,' etc. (I. Cor. xii: 28), and says the work is built upon the foundation of apostles. (Eph. ii: 20.) He furthermore declares that these officers have been placed in the Church for the work of the ministry, and to remain until we all come to a knowledge of the truth. (Eph. iv: 11-13). Have all mankind come to a knowledge of the truth? If not, why has the church dispensed with the officers that God placed in it for the purpose of bringing all to a unity of the faith? Paul tells us that these officers were placed in the Church to keep us from being tossed to and fro and carried about by every wind of doctrine which is taught by man. (Eph. iv: 12-14.) At the present time, when men declare that they have no need of apostles or prophets, they are divided, and subdivided, and in fact carried about by every doctrine that is promulgated—as Paul saw that they would be, if inspired apostles and prophets were not found to lead them. In losing these officers, the Church lost her authority, together with all her gifts and graces, and the so-called Christian churches today are disrobed of all her beautiful garments; and even those who pretend to defend her are crying out that her gifts, graces and ordinances are useless in this age of the world. Did Christ establish the true order or did He not? We say He did, and would ask, has any man a right to change it? And if any man or even an angel from heaven should alter it in the least, will he not come under the condemnation that Paul uttered when he said: 'Though we or an angel from heaven preach any other gospel unto you than that which we have preached unto you, let him be accursed?' (Gal. i: 8.) Christ placed these officers and the ordinances in the Church for the perfection of the Saints; and any one teaching contrary to this is a perverter of the gospel, and an anti-Christ in the full meaning of the word. The difference between the true Church of Christ on the one hand, and the Catholic Church, with all her posterity composing the whole protestant world on the other hand, amounts to this: one had apostles, prophets, etc., who led the Church by inspiration or by divine revelation; while the others have learned men to preach learned men's opinions; have colleges to teach divinity instead of the Holy Ghost; instead of preaching the gospel without hire, their ministers must have large salaries each year, and they are not certain of the doctrines which they teach, when they should be in possession of the gifts of knowledge, prophecy and revelation. Now then in what church do we find apostles and prophets?" The doctor replied, "There are none; but you must remember there must be a preacher, for 'how shall they hear without a preacher?'" (Rom. x: 14.) "And in the next verse he asks, 'How shall they preach except they be sent?' This same apostle says that no man is to take the honor unto himself, but he that is called of God as was Aaron. (Heb. v: 4.) Aaron was called by revelation (Ex. iv: 14-17); hence we see that no man is to preach the gospel except he be called by revelation from God. As I said, instead of men being called by revelation as the Bible declares they should be in our day they argue that God has not revealed Himself for almost eighteen hundred years. Go and ask your minister if he has been called by revelation, and he will tell you that such manifestations are not needed now, which assertion I think will prove to you that he has no authority to baptize for the remission of sins." "But did not Jesus say, 'Go ye into all the world and preach the gospel?'" "He did; but was He talking to modern ministers then? When He gave His apostles authority to preach, did that give all men who feel disposed to take the honor unto themselves, the same authority? He gave His apostles to understand that they had not chosen Him, but He had chosen them (John xv: 16); but in this day men reverse the condition. Then again, He sent His servants into the world to preach His gospel without purse or scrip. (Luke x: 4.) Paul says his reward is this, 'That when I preach the gospel I may make the gospel of Christ without charge, that I abuse not my power in the gospel.' (I. Cor. ix: 18.) Now, go and ask your minister if he does the same, and I think you will find that he must have a salary." "Then what has become of the gospel?" said the lawyer. "Paul says that the coming of Jesus Christ will not be, save there be 'a falling away' (II. Thess. ii: 3), and that 'in the last days perilous times shall come.' (II. Tim. iii: 1.) People 'will not endure sound doctrine,' but will 'heap to themselves teachers having itching ears, and shall turn from the truth to fables (II. Tim. iv: 3, 4), and will have a form of godliness but will deny the power thereof. (II. Tim. iii: 5.) Peter also says these false teachers will make merchandise of the souls of men. (II. Peter ii: 1-3.) They are doing so by demanding a salary for preparing sermons to tickle the people's itching ears. (Micah iii: 11) says, their heads judge for reward, their priests teach for hire, and their prophets divine for money, yet they lean upon the Lord and say, is not the Lord among us? Now, my friends, do not the different sects of the day present us with a literal fulfillment of all these sayings? Have they not transgressed the laws, changed the ordinance and broken the everlasting covenant? (Isaiah xxiv: 5.) John Wesley in his 94th sermon, referring to the condition of the church after it had departed from the right way and lost the gifts, says: 'The real cause why the extraordinary gifts of the Holy Ghost were no longer to be found in the Christian Church was because the Christians were turned heathens again and had only a dead form left." "It would appear, then, that God has forsaken mankind and left us without any hope," said Mr. Marshall. "No, he has not; but this falling away, is the result of mankind forsaking God, by changing His gospel and departing from its teachings, as I have already shown. But He has promised, through his servants, that there would be a dispensation when He would gather together all things in Christ (Eph. i: 10), and would restore all things which He has spoken by the mouth of all His holy prophets since the world began. (Acts iii: 20, 21.) This dispensation was called the dispensation of the fullness of times. (Eph. i: 10.) Daniel, who received, by revelation, the interpretation of Nebuchadnezzar's dream, saw what would take place in the latter times, when the God of heaven would set up a kingdom. (Dan ii: 44.) John, the revelator, while on that desolate island, Patmos (some ninety years after Christ), saw how this gospel would be restored: namely, that an angel would bring it from heaven (Rev. xiv: 6), and Christ says it 'shall be preached in all the world as a witness unto all nations; and then shall the end come.' (Matt. xxiv: 14.) As God is always the same, and has but one plan for the redemption of the human family, we may expect to see the same gospel with like promises preached in a similar way. Where do we find it as it existed anciently? But as it was in the days of Noah, so shall it be also in the days of the coming of the Son of Man. (Matt. xxiv: 37; Luke xvii: 26, 27.) Noah was sent by the Lord to foretell the coming of the flood, but the people rejected his testimony, in fact, whenever God has revealed His mind and will to man in days gone by, the world, instead of receiving the same, have rejected the message and said all manner of evil concerning the prophets, and in many instances have killed them, as was the case with Christ Himself. Now then, my friends, we are living in the dispensation of the fullness of times, when God is gathering together all things in Christ. An angel has come from the heavens and brought the everlasting gospel, and on the 6th day of April, 1830, God—through revelation to man organized the kingdom spoken of by Daniel, in the exact pattern of the kingdom as it existed in the days of Christ, with apostles and prophets, and since that day the servants of God have been traveling through the world preaching the same, as a witness that the end will soon come. They call upon mankind to exercise faith in God our eternal Father, and in His Son Jesus Christ, also to repent of, and turn from their sins, and be baptized by one who has been called of God by revelation, and receive the laying on of hands for the bestowal of the Holy Ghost. As servants of God they then promise that the convert shall know of the doctrine, whether it be of God or man (John vii: 17); and, furthermore, that the signs which followed the believers in the days of the ancient apostles will follow the believer at the present time, for the same cause will always produce the same effect. My friends, as a servant of God, I call upon you to obey these principles and you shall have the promised blessings." The doctor said: "Much that you say is convincing, some of it excites curiosity, and all is entertaining. I will now announce that the Town Hall has been obtained for Saturday night and as that involves a little longer stay than you intended, I suggest that a collection be taken and turned over to you." "I beg you, do nothing of that kind," said the missionary. "If the hall is free, the lecture shall be also; and I can doubtless spend the time pleasantly enough till then." "Very well, if that is your pleasure. There will be such an attendance as this town has rarely seen, I promise you." And then after a few pleasantries in the usual vein, and a general "good night," the party separated just as the clock struck twelve, each in the best humor. In view of the coming lecture it was mutually agreed that the veranda gatherings should be discontinued for the present at least. |
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